The
district of North Cachar Hills of Assam, one of
the most biodiverse regions of the world is endowed
with different tribes each with their own traditions, customs and method of
healing. Northeast India has been a paradise
for ethnobotanical research but the district of N.C.Hills, with its vast ethnobotanical
wealth is virtually unexplored.The
present study documents for the first time, the superstitious folkloric uses
of plants to treat ailments among the different tribes. 16 species of plants
has been identified with details on its method of use, disease, parts used,
local name and growth forms. The study was conducted through informal
interviews after prior informed consent. The study
reflects a rich traditional knowledge base of the tribe on ethnomedicine with immense potential for a more detailed
study with emphasis on its pharmacological aspects.

Keywords: N.C.Hills,
Traditional knowledge, Superstition.

Introduction

The familiarity with the uses of
plants in the field of medicine dates back to the beginning of civilization.
Over the past decade, herbal medicine has become a topic of global importance
in all corners of the world. It continues to receive attention of scientist
from chemical, pharmacological and clinical companies in India and abroad. Such ethnobotanical studies have led to the documentation of a
large number of conventional and non conventional medicinal plants used by tribals for meeting their multifarious requirements. Many
folkloric uses of plants for medicine are now being supported by scientific
studies that confirm both their safety and efficacy. The starting point in
the development of many modern drugs is some reference in the use of that
plant as an indigenous use in the traditional system of medicine or in folk medicine
(Valiathan, 1998).

A report (2006-07) by the Ministry of
Tribal Affairs states that the Indian sub-continent is inhabited by 84.3
million tribal populations, which is 8.2% of the total national population.
They settle in more than 5000 forest dominated villages covering 15% of the
total geographical area of Indian landmasses, representing one of the
greatest emporia of ethnobotanical wealth (Chowdhury, 2000). The north-eastern part of India comprising of eight states alone harbour
more than 130 major tribal communities out of a total 427 tribal communities
found in India
(Dutta and Dutta, 2005; Ramakrishnan, 1992). Tribal people are the ecosystem
people who live in harmony with nature and maintain a close link between man
and environment. Animism, symbolism, superstitious beliefs etc. plays an
important part in a tribal culture. They have deep faith in their traditional
method of healing which often involves superstitions.

A perusal of available literatures
has shown that much research has been done in the north-eastern part of India alone (Kala,
2005; Hajra and Baishya,
1997; Borthakur, 1997; Dutta
and Nath, 2000) but virtually none been documented
from North Cachar Hills district of Assam (Sajem and Gosai, 2006; Tamuli and Saikia, 2004; Sajem et al, 2008). The present paper reports on some
superstitious botanical folklore prevalent among different tribes of N.C.Hills district.

The Study area:
North Cachar Hills district of Assam, India.

North Cachar
Hills, a small hill district of Assam, Northeast India,
located between 92�37/E - 93�17/E longitudes and 23�30/N
- 25�47/N latitudes, lies in one of the world�s 12 mega biodiversity
hotspot regions (Fig 1). It is a
living anthropological museum of many ethnic tribes, such as Dimasa, Zeme-Naga, Hmar, Kuki, Biate,
Hrangkhol, Khelma, Jaintia, Karbi, Vaiphei etc., each with their own unique cultures and
traditional system of healing. The small hill district has a total population
of 1, 86,189 and density of population is 38 person per square kilometres
which is the lowest in the state of Assam (2001 census). Jhum or
shifting cultivation on the hilly slopes is the traditional means of
agricultural practice. It is the major mode of livelihood for indigenous
communities and is a major component of the larger agro ecosystem that
comprises of agriculture, forestry, hunting and fishing (Warner, 1991). The
villages are located in isolated hilltops and far flung areas without modern
medical facilities. Thus their system of medicine has remained as the most
affordable and easily accessible source of treatment for daily ailments.

Methodology

������ The study
was conducted between April 2006-March 2007. Surveys were conducted through
informal interviews with the traditional healers and the local cultivator.
Prior informed consent was obtained before conducting the interview. Data on
the uses of plants, local name, parts used, and growth forms, method of
preparation and mode of application were recorded. All the plant specimens
were collected in flowering stage. Aphoto
record of all the plant specimens has been maintained.
Standard methods of

plant collection and herbarium techniques
have been followed in the study (Jain and Rao,
1977; Alexiades, 1996). The specimens were
identified using relevant floras and standard literature (Kanjilal
et al, 1982a; Kanjilal et al, 1982b; Hooker, 1989)and in consultation with the Botanical Survey of India, BSI/APC (ARUN
Herbarium,) Itanagar and BSI, Eastern circle, Shillong. Voucher specimens were submitted in the
Department of Ecology and Environmental Science, AssamUniversity,
Silchar.

Results

������ The study
revealed the usage of 16 plant species used for the treatment of different
ailments. The plant species collected are enumerated in alphabetical order,
giving information on its botanical name, family, common name, local name,
and method of use and dosage.

Method of use������� : A
piece of the stem (~60 cm) is kept inside the house. It is believed to ward
off black magic and curses (Dimasa). It is also
believed by the Zemes that it could ward off evil
spirits.

Botanical Name����� : Citrus aurantium L.

Family������������������������������� :
Rutaceae

English Name ������� :
Orange

Local Name����������������������� :
Serthlum (Vaiphei)���

Disease������������������ :
Infection

Part used��������������� :
Thorn

Method of use������� : The
thorn is used to remove other thorns stuck in body parts. It is believed to
prevent infection. It is also used to prick a raised body scar which is
allowed to bleed for sometime. It flattens the raised scars (Vaiphei).

Botanical Name����� : Cyclosorus extensa (Bl.)
Ching.

Family������������������������������� :
Polypodiaceae

Local Name����������������������� :
Limbirsi (Dimasa)

Disease������������������ :
Shingles

Part used��������������� :
Leaves

Method of use������� : 10-15
young leaves are collected and the patient is beaten with it, in and around
the infection till it bleeds. The traditional healer performs chants during
the whole process. The leaves are then burned to ash and then applied over
the wounds (Dimasa)

Botanical Name����� : Cymbopogonmartenii (Roxb.) Wats

Family������������������������������� :
Poaceae

English Name ������� : Ginger
Grass or Rosha Grass

Local Name����������������������� :
Nithal (Biate)

Disease������������������ :
Headache

Part used��������������� :
Leaves

Method of use������� : Water
extract is applied over the head. A piece of the long leaf is also tied
around the head (Biate).

Botanical Name����� : Dioscoreabulbifera
L.

Family������������������������������� :
Dioscoreaceae

Local Name����������������������� :
Jarmaske (Jaintia)

Disease������������������ :
Enuresis

Part used��������������� :
Leaves

Method of use������� : Leaves
are washed, cleaned and placed on the plate on which food is served. This is
done for 1 week to cure enuresis (Jaintia)

Method of use������� : The
roots are crushed and ~ 5 ml of the juice is taken. It is also believed by
the ZemeNagas that a
person who possess black magic cannot sit on a stool/chair made out of this
wood (Zeme).

Botanical Name����� : Euphorbia antiquorum
L.

Family������������������������������� :
Euphorbiaceae

English Name ������� :
Triangular Milkwort

Local Name����������������������� :
N�rangpali(Zeme)

Disease������������������ :
To ward off evil spirits

Part used��������������� :� Whole plant

Method of use������� : It is
used as border plants and planted around the houses. It is believed to ward
off evil spirits (Zeme).

Botanical Name����� : Euphorbia roylaenaBoiss.

Family������������������������������� :
Euphorbiaceae

Local Name����������������������� :
N�rangbang (Zeme)

Disease������������������ :
To ward off evil spirits

Part used��������������� :� Whole plant

Method of use������� : It is
used as border plants and planted around the houses. It is believed to ward
off evil spirits (Zeme).

Botanical Name����� : FicusglomerataRoxb.

Family������������������������������� :
Moraceae

Local Name����������������������� :
Theithot (Hmar)

Disease������������������ :
Eye disease

Part used��������������� :
Leaves

Method of use������� : Seven
clean leaves are taken and made into a cone. It is then filled with water and
heated. This water is then applied in the eye for any eye problems. (Hmar)

Method of use������� :
Pillows made out of seeds of this plant are believed to cure insomnia. (Vaiphei & Dimasa).

Botanical Name����� : Musaparadisiaca
L.

Family������������������������������� :
Musaceae

English Name ������� : Banana

Local Name����������������������� :
Laigonthai (Dimasa)

Disease������������������ :
To ward off evil spirits

Part used��������������� :
Shoot part

Method of use������� : The
shoot part is used in religious rites, festivals, ceremonies etc. They are
tied at the entrance of the venue of celebration which is believed to drive
off evil spirits so that the programmes can be carried out without any
problems.

Botanical Name����� : SansevierazeylanicaRoxb.

Family������������������������������� :
Agavaceae

English Name ������� : Ceylon Bowstring
Hemp

Local Name����������������������� :
SantuP�sain (Jaintia)

Disease������������������ :
To ward off evil spirits and other unwanted living beings such as snakes,
scorpions etc.

Part used��������������� :
Whole plant

Method of use������� : It is
planted around the house compounds.

Botanical Name����� : Scropariadulcis L.

Family������������������������������� :
Scrophulariaceae

English Name ������� : Sweet Broomweed

Local Name����������������������� :
GymbatPdyp (Jaintia)

Disease������������������ :
Stomach ache, (said to be due to the dislocation of the navel)

Part used��������������� :
Root

Method of use������� : Roots
are crushed and made in to a paste and applied on the navel. A piece of the
root is also tied over the navel with a black thread to correct the location
and thus cure the pain (Jaintia)

Botanical Name����� : Urenalobata L.

Family������������������������������� :
Malvaceae

English Name ������� : Congo jute

Local Name����������������������� :
Saberthied (Jaintia)

Disease������������������ :
Sprain

Part used��������������� :
Roots

Method of use������� :
Crushed and applied on the swellings and bandaged. Then pieces of roots are
tied around the swellings. It is believed to prevent further swelling and
reduce the pain (Jaintia)

Discussion

From the enumeration it is clear that different tribes in N.C.Hills district still practice their age old customs
and has a strong interrelationship with plants and their usage in their
customs and traditional method of healing. As many as four species, Musaparadisiaca
L., Euphorbia antiquorum
L., E. roylaenaBoiss. and Bauhinia
scendensL. are identified which, the tribal
people believe, ward off evil spirit. Although their method of healing has a
superstitious background, some of the species such as Erythrina variegata L,� Acorus calamus L. and Cymbopogonmartenii (Roxb.) Wats can be scrutinised
using scientific methods. The study also reveals some unique and
unconventional methods of treating common ailments. It is a common belief
among the Biate, Vaiphei,
Hmar, Hrangkhol and Kuki tribe that licking a little salt or wetting the toes
gives relief from burning eyes due to chillies. The Hmars,
Vaiphei and Biates
believe that applying a little lime (CaCO3) in the lobes of the
ears cures caterpillar stings. It is also common among the Vaiphei tribe to apply a little lime (CaCO3)
around the navel to cure flatulence and the villagers swear upon its
effectiveness. Besides plants, it was also observed that some insects and
animal parts are also being used for certain diseases such as, the dried gall
bladder of a hoolock gibbon is used in the
treatment of diabetes, crabs in the treatment of jaundice etc. The
superstitious beliefs connected with certain plants explain how much the
indigenous people were close to nature. �These superstitious beliefs in those
plants may not be as imagined by the people but it reveals their deep faith
in the mysterious power of divine commands that evil would befall on him or
her, or their beloved ones etc. if they violated such beliefs�(Mao, 2000).

Conclusion

The study thus shows that there is a vast wealth of both ethnobotanical and ethnozoological
treasures which warrants a more detailed study. But due to the reduction in
land holdings and increase pressure on shifting cultivation, youth on the area
under study are seeking other avenues of livelihood in nearby towns, and as
such, younger generation appears to be less interested in the traditional
healthcare system or in the conservation of such resources. It is therefore
high time to record wherever possible such indigenous botanical folklore of
the various tribes. Systematic investigation of the plants to establish the
pharmacological activity is anticipated to lead to development of newer and
safer drugs as well as spur conservation of such unique habitat and its
resources.

Acknowledgements

Thanks are due to Botanical
Survey of India, Shillong and Itanagar
for identification of the specimens. We thank Dr.P.K.Hajra,
former Director, Botanical Survey of India for his assistance in the
identification of the species collected. Thanks are also due to all the
informants who contributed to this study with their valuable traditional
knowledge. Acknowledgement is due to the Department of Botany, HaflongGovernmentCollege
for logistic support.

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